A Critique of “Creation, Evolution, and Christian Lay People,” by Tim Keller
Lots of trouble brewing over evolution. Teaching through Genesis was my first introduction to some of the nonsense being said by reformed teachers.
This “model” seems to give away much too much to the scientists. In fact, this is a general trend I noticed in Keller’s writing. As Gordon Clark once said, “Science is a collection of useful falsehoods.” Useful, but not “true”. That is, since science is based on the inductive method, which is technically a fallacy, science can really only ever make probabilistic statements. Science can never arrive at the truth, since its method is inherently flawed. That does not make science worthless, as it does have immense predictive value in its domain. But that’s precisely the point: questions about origins of the universe are not within the domain of science. You can hypothesize all day about origins, and scientists have, but the bottom line is there are no repeatable experiments to reproduce what actually happened. Therefore, science simply cannot contradict the Bible, at least in questions of origin. The Bible says something about origins, and science cannot. This is, in general, why I have not seen any tension between true science and Christianity. Science, while competent in its areas to say some things (subject to the limitations I mentioned before), cannot rise even to the level of addressing anything supernatural. And since what the Bible says about natural processes is perfectly accurate, and science corroborates it, there are no conflicts whatsoever.
Keller’s view is not technically one of the four accepted views that the PCA allows for TE’s. The Metro NY Presbytery has probably ruled that Keller’s views do not strike at the fundamentals of the system of doctrine taught in the Westminster Standards. That is a question I have not studied, but I believe there is cause for concern, and it warrants investigation.
Although … sin and death are universal realities, the Christian tradition has generally attributed the cause to Adam. But evolution removes that cause as Paul understood it and thus leaves open the questions of where sin and death have come from. More than that, the very nature of what sin is and why people die is turned on its head. Some characteristics that Christians have thought of as sinful — for example, in an evolutionary scheme the aggression and dominance associated with “survival of the fittest” and sexual promiscuity to perpetuate one’s gene pool — are understood as means of ensuring survival. Likewise, death is not the enemy to be defeated. It may be feared, it may be ritualized, it may be addressed in epic myths and sagas; but death is not the unnatural state introduced by a disobedient couple in a primordial garden. Actually, it is the means that promotes the continued evolution of life on this planet and even ensures workable population numbers. Death may hurt, but it is evolution’s ally (160).